Category Archives: Islamic Quotes

Is work one of the excuses for which it is permissible to delay prayer beyond its time?


I work at a time when it is not possible for me to offer Fajr and Zuhr prayers. It is permissible for me to offer them at a time after work is over?. 

are due without a legitimate excuse. Legitimate excuses which allow a Muslim to delay his prayers until the time for them is over include sleeping and forgetting. Doing worldly work is not an excuse for not praying or for delaying a prayer until its time is over. Rather one of the characteristics of the sincere believers is that they do not let business or trade distract them from remembering Allaah and establishing regular prayer.

Allaah says (interpretation of the meaning):

“In houses (mosques) which Allaah has ordered to be raised (to be cleaned, and to be honoured), in them His Name is remembered [i.e. Adhaan, Iqaamah, Salaah (prayers), invocations, recitation of the Qur’aan]. Therein glorify Him (Allaah) in the mornings and in the afternoons or the evenings,

37. Men whom neither trade nor sale (business) diverts from the remembrance of Allaah (with heart and tongue) nor from performing As-Salaah (Iqaamat-as-Salaah) nor from giving the Zakaah. They fear a Day when hearts and eyes will be overturned (out of the horror of the torment of the Day of Resurrection).

38. That Allaah may reward them according to the best of their deeds, and add even more for them out of His Grace. And Allaah provides without measure to whom He wills”

[al-Noor 24:36-38]

Even though these men engaged in trade, buying and selling, that was no excuse and it did not distract them from giving precedence to “the remembrance of Allaah (with heart and tongue) nor from performing As-Salaah (Iqaamat-as-Salaah) nor from giving the Zakaah.”  Rather they made obedience to Allaah and worship of Him their ultimate goal and purpose, and whatever came between them and that goal, they rejected it.

Because giving up worldly interests is hard for most people, and earning and various kinds of trade are dear to them, and it is hard for them to give that up in most cases, and to give precedence to the rights of Allaah, Allaah mentions that which will motivate and encourage them, as He says: “They fear a Day when hearts and eyes will be overturned (out of the horror of the torment of the Day of Resurrection)” – because of the intensity of its horrors and suffering. Hence they will fear that Day, so it become easier for them to strive for the Hereafter and give up that which distracts them from it.

Tafseer al-Sa’di.

Concerning the obligation of offering prayers and the ruling on its timing, Allaah says (interpretation of the meaning):

“Verily, As-Salaah (the prayer) is enjoined on the believers at fixed hours”

[al-Nisa’ 4:103].

Shaykh ‘Abd al-Rahmaan al-Sa’di said:

This means it is enjoined at its time, which indicates that it is obligatory and that it has a time (to be offered) and is not valid at any other time. These are the times that are well known among the Muslims, young and old, scholars and ignorant. They learned that from their Prophet Muhammad (peace and blessings of Allaah be upon him) who said: “Pray as you have seen me praying.” The phrase “on the believers” indicates that prayer is the measure of faith, and a the quality of person’s prayers corresponds with his level of faith.

Tafseer al-Sa’di.

And Allaah says, warning those who delay their prayers until the time for them is over with no legitimate excuse (interpretation of the meaning):

“Then, there has succeeded them a posterity who have given up As-Salaat (the prayers) [i.e. made their Salaat (prayers) to be lost, either by not offering them or by not offering them perfectly or by not offering them in their proper fixed times] and have followed lusts. So they will be thrown in Hell.

60. Except those who repent and believe (in the Oneness of Allaah and His Messenger Muhammad), and work righteousness. Such will enter Paradise and they will not be wronged in aught”

[Maryam 19:59-60]

And Allaah says (interpretation of the meaning):

“So woe unto those performers of Salaah (prayers) (hypocrites),

5. Those who delay their Salaah (prayer from their stated fixed times)”

[al-Maa’oon 107:4-5]

Ibn Katheer said:

It was narrated from Ibn Mas’ood that it was said to him that Allaah mentions prayer a great deal in the Qur’aan: “Those who delay their Salaah (prayer from their stated fixed times)” [al-Maa’oon 107:5] and “Those who remain constant in their Salaah (prayers)” [al-Ma’aarij 70:23] and “and they are constant in guarding their Salaah (prayers)” [al-An’aam 6:92]. Ibn Mas’ood said: (This means) offering prayers at the stated times. They said: We thought that these verses referred to not praying at all. He said: That is kufr.

Al-Awzaa’i said, quoting from Ibraaheem ibn Yazeed, that ‘Umar ibn ‘Abd al-‘Azeez recited: “Then, there has succeeded them a posterity who have given up As-Salaat (the prayers) [i.e. made their Salaat (prayers) to be lost, either by not offering them or by not offering them perfectly or by not offering them in their proper fixed times] and have followed lusts. So they will be thrown in Hell” [Maryam 19:59]. Then he said: “Their giving up their prayers does not mean that they do not pray at all, rather it means that they have given up praying at the proper times.”

Tafseer Ibn Katheer, 3/128, 129.

So it is not permissible for you to delay your prayers from the proper time based on the excuse of work. If you cannot pray on time at work, then you should leave this job and look for another job which will not cause you to miss your prayers. The wise Muslim should not expose himself to the threat of his Lord and he should not sell his religious commitment for the sake of passing worldly interests.

And Allaah knows best.

Ruling on one who neglects prayer


The saheeh ahaadeeth state clearly that the one who neglects prayer is a kaafir. If we take the hadeeth at face value, it appears that we are obliged to deprive the person who neglects prayer deliberately of all his rights of inheritance, a separate cemetery should be allocated for such people, and we cannot pray for them or greet them with salaam, because there is no greeting of peace for a kaafir. Let us not forget that if we were to calculate the number of men, believers and non-believers alike, who pray, we will find it is only 6%, and among women the number is even less. What does Islam have to say about this? What is the ruling about giving or returning the greeting of salaam to one who neglects prayer?

The scholars have differed concerning the Muslim who deliberately neglects salaah without denying that it is obligatory. Some of them say that he is definitely a kaafir who has gone beyond the pale of Islam. He is considered to be a murtadd (apostate) who is to be given three days to repent – if he does not, he is to be executed for his apostasy. The funeral prayer will not be recited over him, and he will not be buried in the Muslim graveyard. The greeting of salaam is not to be given to him, in life or in death, and his greeting is not to be returned; prayers for forgiveness and mercy for him cannot be offered; he cannot inherit, neither can his wealth be inherited, instead it is to be given to the Muslim treasury (bayt al-maal). This ruling applies whether the number of people who are neglecting their prayers are many or a few.

This opinion is the soundest and most correct, because of the words of the Prophet (peace and blessings of Allaah be upon him): “The difference between us and them is salaah. Whoever neglects it is a kaafir.” (Reported by Imaam Ahmad and the authors of Sunan with a saheeh isnaad); and: “(Nothing stands) between a man and kufr and shirk, except prayer: (whoever neglects it becomes a kaafir and a mushrik).” (Reported by Imaam Muslim in his Saheeh, with other similar ahaadeeth).

The majority of scholars said that if a person denies that prayer is obligatory, he is a kaafir and an apostate from the religion of Islam. The ruling concerning such a person is as described above. If he does not deny that it is obligatory, but he neglects it because of laziness, for example, then he is guilty of a major sin (kabeerah), but he is not considered to be beyond the pale of Islam. He should be given three days in which to repent. If he does, then al-hamdu lillah (praise be to Allaah); if he does not, then he should be executed, but this is a punishment, not because he became a kaafir. In this case, he should be washed (ghusl, after death) and wrapped in a shroud (kafn). The funeral prayer should be offered for him, prayers can be offered for forgiveness and mercy for him, and he should be buried in the Muslim graveyard. He can inherit and be inherited from. In general, all the rules concerning Muslims who are sinners apply to him, in life and in death.

Words and deeds of the Prophet (peace and blessings of Allaah be upon him) before his mission began


Are the deeds and words of the Messenger (peace and blessings of Allaah be upon him) before his mission began regarded as Sunnah, such as his marriage to Khadeejah (may Allaah be pleased with her)?.

Praise be to Allaah.
The basic principle is that the actions of the Prophet (peace and blessings of Allaah be upon him) before his mission began are outside of the legislative Sunnah, and that we are not required to follow him or take him as an example in that regard, except in cases where sharee’ah – after his mission began – affirmed that something was prescribed or Islamically acceptable, either by way of being obligatory or mustahabb, such as fulfilling promises, helping the destitute, honouring guests, helping people when calamity strikes and so on. In that case we are obliged to follow his example, because it became a law for us after his Prophethood began, and not just because he (peace and blessings of Allaah be upon him) did it before he was a Prophet. Based on this, there are some actions that he did before his mission began that we are not obliged to follow, either because there is no proof that it is prescribed for us or because there are reports to show that it was abrogated after his mission began.

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: The things that happened before Prophethood are not mentioned as things to be followed or that are legislated, as is the case with his actions after Prophethood, because the Muslims are unanimously agreed that what is obligatory with regard to believing in him (peace and blessings of Allaah be upon him) and following what he brought, is that which has to do with what happened after he became the Prophet.

Hence whoever stays away from Jumu’ah prayer and prayers in congregation, and lives alone in caves and mountains, where there is no Jumu’ah or prayer in congregation, and claims to be following the example of the Prophet (peace and blessings of Allaah be upon him) because he was used to worship alone in the cave of Hira’ before his Prophethood, thus forsaking the acts of worship that were prescribed and enjoined by Allaah and His Messenger, and following the example of what he used to do before Prophethood, is wrong. That is because, after Allaah honoured him with Prophethood, the Prophet (peace and blessings of Allaah be upon him) no longer did what he used to do before that, of worshipping alone in the cave of Hira and so on.

None of his Sahaabah after him went to the Cave of Hira’, and they did not stay away from Jumu’ah prayer or prayers in congregation in isolated places, and none of them observed any kind of forty-day retreat, as some of the later Muslims did. Rather they worshipped Allaah by means of the prescribed acts of worship that the Prophet (peace and blessings of Allaah be upon him) ordained for them. End quote from Majmoo’ al-Fataawa (18/10).

With regard to the muhaddithoon (scholars of hadeeth), they paid attention to what was narrated from the Prophet (peace and blessings of Allaah be upon him) at all times, even if it was before his mission began. That is part of the Sunnah according to the definition of the muhaddithoon, who regard everything that was narrated from the Prophet (peace and blessings of Allaah be upon him) as Sunnah, so they narrated it in their books on that basis.

See: Af’aal al-Rasool sall-Allaahu ‘alayhi wa sallam wa Dalaalatuhaa ‘ala al-Ahkaam, by Dr. Muhammad al-‘Aroosi (149).

And Allaah knows best.

Ruling on one who speaks words of kufr without realising their meaning


What is the ruling on one who says “I am a communist” without understanding it?.

 
Praise be to Allaah.

 

Words matter according to the great religion of Allaah: by means of a word a person speaks, Allaah may raise him in status, and by means of a word he speaks he may be doomed to Hell. 

Allaah says (interpretation of the meaning):

“Not a word does he (or she) utter but there is a watcher by him ready (to record it)”

[Qaaf 50:18] 

al-Bukhaari (5996) and Muslim (5304) narrated from Abu Hurayrah that the Messenger of Allaah (blessings and peace of Allaah be upon him) said: “ A person may speak a word, not realizing what he is saying, and he will fall because of it into the Fire further than the distance between the East and West.” 

Al-Tirmidhi (2241) narrated in a report which he classed as saheeh, that Bilaal ibn al-Haarith said: I heard the Messenger of Allaah (blessings and peace of Allaah be upon him) say: “One of you may speak a word that pleases Allaah, and not know how far it reaches, but Allaah will decree that He is pleased with him until the Day he meets Him. And one of you may speak a word that angers Allaah, and not know how far it reaches, but Allaah will decree that He is angry with him, until the Day he meets Him.”   

Al-Nasaa’i (3712) narrated from ‘Abd-Allaah ibn Buraydah that his father said: the Messenger of Allaah (blessings and peace of Allaah be upon him) said: “Whoever says ‘I have nothing to do with Islam’ and is lying, he is as he said, and if he is telling the truth, he will never come back to Islam soundly.” 

Classed as saheeh by al-Albaani in al-Irwa’ (2576). 

Communism is a kind of atheism that is based on denial of the existence of God and veneration of the material, which it regards as the basis of all things. It does not value religion in general, any religion. Rather they regard religion as people’s problems or as they say, the opium of the people, meaning that it distracts them from their material aims which form the basis of their ideology. 

Undoubtedly this is one of the most dangerous kinds of kufr in the modern age, by which many people have been deceived and which has persecuted many people of religious commitment and faith. 

Undoubtedly what is required of everyone who hears of this ideology and finds out about it is to reject it and to disavow himself of it and of its people before Allaah. Veneration of this ideology, belief in it, promotion of it or love of it and its people cannot coexist with faith in the heart of anyone. 

The one who joins them when he is aware of them and of the misguidance that they follow is a disbeliever in Allaah the Almighty. If the one who says these words is ignorant of the basis of their ideology or has been deceived by their claims with regard to social and economic matters and their claims to care for the poor, to help them and to guarantee their rights, then he must be told of the real nature of this ideology and the danger it poses to religious commitment and faith, and that Allaah has made His slaves independent, by means of the laws that He has revealed to them, of the need for any religion, sect or ideology  other than that. 

We suggest that any advice given to those who have been deceived by this ideology should be given in a kind and gentle manner, debating in a good way and explaining the evidence for that from sharee’ah. The one who is engages in that should have sufficient understanding of this kaafir ideology and be skilled in debating and arguing, because most of those who are deceived by this ideology are very capable in argument and debate. 

If he is indeed ignorant of this group and its origins, or he is ignorant of how it conflicts with the faith that is required of people, then he is excused for his ignorance. But if he persists, after things are explained to him, then he is a kaafir and an apostate. 

We ask Allaah to protect our faith and to help us avoid fitnah, both apparent and hidden.

Can some kinds of persisting in sin lead to kufr of indifference? We hope that you can give us the names of some books that deal with this subject. Do some kinds of persisting in sin lead to regarding sin as permissible?.


Praise be to Allaah.

 

Kufr of indifference was defined by Ibn al-Qayyim (may Allah have mercy on him) as follows: 

Kufr of indifference means turning away with one’s hearing and one’s heart from the Messenger, neither believing him nor disbelieving him, neither loving and supporting him nor hating him and opposing him, and not caring about what he brought at all.

End quote from Riyaad al-Saaliheen, 1/346 

He also said:

Pure kufr of indifference means not paying attention to what the Messenger brought, neither loving and supporting him nor hating and opposing him; rather one is indifferent about both following him and opposing him. Miftaah Dar al-Sa‘aadah, 1/94 

It was defined by Shaykh Muhammad ibn ‘Abd al-Wahhaab (may Allah have mercy on him), who listed it among the things that nullify Islam, as follows:

… Turning away from the religion of Allah, may He be exalted, and not learning it or acting upon it. End quote. 

What Ibn al-Qayyim (may Allah have mercy on him) was speaking about was a kind of indifference which is the attitude of the kaafir, which prevents him from entering Islam; what Shaykh Muhammad ibn ‘Abd al-Wahhaab (may Allah have mercy on him) was speaking about has to do with the kaafir, which prevents him from following Islam in terms of learning it and acting upon what he learns. It may also have to do with the Muslim, in which case it amounts to apostasy from Islam, hence he regarded it as being one of the things that nullify Islam. 

This thing that nullifies Islam has nothing to do with persisting in sin, which is less serious than shirk and kufr. We do not know of any way in which persisting in sin can be regarded as kufr. 

What Ahl al-Sunnah wa’l-Jamaa‘ah believe is that the one who persists in sin is a faasiq (evildoer), not a kaafir (disbeliever), and that none of the people of the qiblah (Muslims) can be deemed a kaafir because of any sin less than shirk so long as he does not regard it as permissible. 

Regarding haraam things as permissible is of two types: 

1.     Regarding what is haraam as halaal openly, such as stating clearly that what is haraam is halaal. A person becomes a kaafir thereby both outwardly and inwardly.

2.     Regarding what is haraam as halaal inwardly, such as believing that everything that is haraam according to consensus is halaal, without having any reason to be confused about this issue, but without stating that clearly and openly. In this case a person becomes a kaafir with regard to what is between him and Allah, but the rulings on being a Muslim apply to him outwardly, because his kufr is not obvious. In this case he is like the hypocrite who is inwardly a kaafir although he appears to be a Muslim. 

Persisting does not indicate that a person thinks something haraam is halaal. How many sinners have been overwhelmed by desires, so they persist in committing sin, but they believe that it is haraam and hate it in their hearts. 

Al-Bukhaari narrated (6780) from ‘Umar ibn al-Khattaab (may Allah be pleased with him) that there was a man at the time of the Prophet (blessings and peace of Allah be upon him) whose name was ‘Abd-Allah and whose nickname was Himaad (donkey); he used to make the Prophet (blessings and peace of Allah be upon him) smile. The Prophet (blessings and peace of Allah be upon him) had him flogged for drinking. Then he was brought one day and the Prophet (blessings and peace of Allah be upon him) ordered that he be flogged (again). One of the people said: O Allah, curse him; how often he is brought (for punishment). The Prophet (blessings and peace of Allah be upon him) said: “Do not curse him, for by Allah, what I know is that he loves Allah and His Messenger.” 

A person may know this for himself; he may have the problem of committing a sin that he commits regularly even though he believes that it is haraam and hopes to rid himself of it. 

But what is feared for the one who persists in sin without repenting is that it may lead him to a bad end, Allah forbid, or he may begin to love the sin in which he persists, so that leads him to no longer feel in his heart what he is obliged to believe, which is that it is haraam. So he begins to regard the sin as permissible because he is used to it and loves it. 

Hence one of the salaf said: Sin is the harbinger of kufr and there is the fear for the one who persists in sin that if he takes the matter lightly and does it as he does permissible things, without hating it or fearing the consequences, his faith will be rendered invalid. 

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: A man only commits haraam actions because of the weakness of his faith and love; if he does makrooh actions it is because he does not have enough hatred towards it, or because of the strength of the love for it that overwhelmed his heart. No person does any haraam action, such as immoral conduct both obvious and hidden, or sin and transgression, or associates things with Allah for which He has sent down no authority, or speaks about Allah without knowledge, except because of weakness of faith, because of lack of knowledge and belief, or because of the weakness of love and hate. But if his faith is basically sound, which means that he believes in all that Allah sent, then when the believer does these actions, he feels hatred and resentment towards them, and if he does them then it is because his whims and desires overwhelmed him, so when doing them he inevitably hates them and fears Allah’s punishment for them, and he has the hope that he will rid himself of the consequences, either by repenting or by doing good deeds or by being forgiven, and so on. But if he does not hate them and does not fear Allah with regard to them and does not hope for His mercy, then this is not a believer under any circumstances; rather he is a kaafir or a hypocrite. End quote from Qaa‘idah fi’l-Mahabbah, p. 104 

To sum up: persisting in sin is a major sin, but it does not constitute kufr unless it is accompanied by regarding the action as permissible. Persisting in it does not necessarily indicate that the person regards it as permissible, but it may lead to that. We ask Allah to keep us safe and sound. 

And Allah knows best.

Know Allah At the time of Ease | Shaykh Mustapha Al Majzoub (Rahimahullah)


 

Sheikh Mustapha Al Majzoub, our beloved Sheikh (May Allah Accept Him As A Shaheed) from Australia has been martyred while in the path of Allah in the oppressed cities of Syria, protecting the men, women and children from the tyranny of the Bashar Al Assad Regime.

In early April 2012, Mustapha travelled to Turkey as a humanitarian aid worker.

He was active in attending to the wounded Syrian refugees near the Turkish border. In addition, this work required him to cross the border into Syria to provide aid and assistance to those injured and unable to reach the border. On 20 August 2012, Mustapha was in North Syria when extensive shelling was administered by the Assad regime against its people. He was called on to assist the trapped and the injured. At approximately 1pm, he was struck and killed by a rocket explosion..

May Allah have mercy on his soul. We ask Allah to accept him as a Shaheed.

A Short Reminder: Know Allah at the time of Ease